Post Human Institutions And Organizations

When the Matrix trilogy was published in the mid-1980s, it introduced to mass culture a number of post-human tropes about the conscious machines that have haunted our collective imaginaries ever since. This volume explores the social representations and significance of technological developments – especially AI and human enhancement – that have started to transform our human agency. It uses these developments to revisit theories of the human mind and its essential characteristics: a first-person perspective, concerns and reflexivity. It looks at how the smart machines are used as agents of change in the basic institutions and organisations that hold contemporary societies together, for example in the family and the household, in commercial corporations, in health institutions or in the military. Its main purpose is to enrich the ongoing public discussion of the social and political implications of the smart machines by looking at the extent to which they further digitalise and bureaucratise the world, in particular by asking whether they are used to develop techno-totalitarian societies that corrode normativity and solidarity.

This volume engages with post-humanist and transhumanist approaches to present an original exploration of the question of how humankind will fare in the face of artificial intelligence. With emerging technologies now widely assumed to be calling into question assumptions about human beings and their place within the world, and computational innovations of machine learning leading some to claim we are coming ever closer to the long-sought artificial general intelligence, it defends humanity with the argument that technological ‘advances’ introduced artificially into some humans do not annul their fundamental human qualities. Against the challenge presented by the possibility that advanced artificial intelligence will be fully capable of original thinking, creative self-development and moral judgement and therefore have claims to legal rights, the authors advance a form of ‘essentialism’ that justifies providing a ‘decent minimum life’ for all persons. As such, while the future of the human is in question, the authors show how dispensing with either the category itself or the underlying reality is a less plausible solution than is often assumed.

This book asks whether there exists an essence exclusive to human beings despite their continuous enhancement – a nature that can serve to distinguish humans from artificially intelligent robots, now and in the foreseeable future. Considering what might qualify as such an essence, this volume demonstrates that the abstract question of ‘essentialism’ underpins a range of social issues that are too often considered in isolation and usually justify ‘robophobia’, rather than ‘robophilia’, in terms of morality, social relations and legal rights. Any defence of human exceptionalism requires clarity about what property(ies) ground it and an explanation of why these cannot be envisaged as being acquired (eventually) by AI robots. As such, an examination of the conceptual clarity of human essentialism and the role it plays in our thinking about dignity, citizenship, civil rights and moral worth is undertaken in this volume. What is Essential to Being Human? will appeal to scholars of social theory and philosophy with interests in human nature, ethics and artificial intelligence.

In Posthuman Buddhism and the Digital Self, Les Roberts extends his earlier work on spatial anthropology to consider questions of time, spaciousness and the phenomenology of self. Across the book’s four main chapters – which range from David Bowie’s long-standing interest in Buddhism, to street photography of 1980s Liverpool, to the ambient soundscapes of Derek Jarman’s Blue, or to the slow, contemplative cinema of Tsai Ming-Liang – Roberts lays the groundwork for the concept of ‘dwellspace’ as a means by which to unpick the shifting spatial, temporal and experiential modalities of everyday mediascapes. Understood as a particular disposition towards time, Roberts’s foray into dwellspace proceeds from a Pascalian reflection on the self/non-self in which being content in an empty room vies with the demands of having content in an empty room. Taking the idea of posthuman Buddhism as a heuristic lens, Roberts sets in motion a number of interrelated lines of enquiry that prompt renewed focus on questions of boredom, distraction and reverie and cast into sharper relief the psychosocial and creative affordances of ambience, spaciousness and slowness. The book argues that the colonisation of ‘empty time’ by 24/7 digital capitalism has gone hand-in-hand with the growth of the corporate mindfulness industry, and with it, the co-option, commodification and digitisation of dwellspace. Posthuman Buddhism is thus in part an exploration of the dialectics of dwellspace that orbits around a creative self-praxis rooted in the negation and dissolution of the self, one of the foundational cornerstones of Buddhist theory and practice.

This book aims at exploring the reception of critical posthumanist conversations in the context of Management and Organization Studies. It constitutes an invitation to de-center the human subject and thus an invitation to the ongoing deconstruction of humanism. The project is not to deny humans but to position them in relation to other nonhumans, more-than-humans, the non-living world, and all the “missing masses” from organizational inquiry. What is under critique is humanism’s anthropocentrism, essentialism, exceptionalism, and speciesism in the context of the Anthropocene and the contemporary crisis the world experiences. From climate change to the loss of sense at work, to the new geopolitical crisis, to the unknown effects of the diffusion of AI, all these powerful forces have implications for organizations and organizing. A re-imagination of concepts, theories, and methods is needed in organization studies to cope with the challenge of a more-than-human world.

Modern institutional economics was created to study the institutions of pre-digital economies and is based on reductionist approaches. But digital capitalism is producing institutions of unprecedented complexity. This book argues therefore that not only the economic institutions themselves but also the theoretical foundations for studying those institutions must now be adapted to digital capitalism. The book focuses on the institutional complexity of digital capitalism, developing an interdisciplinary framework which brings together cutting-edge theoretical approaches from philosophy (first of all, object-oriented ontology), sociology (especially actor-network theory), evolutionary biology, and cognitive science. In particular, the book outlines a new approach to the study of institutional evolution, based on extended evolutionary synthesis – a new paradigm in evolutionary biology, which is now replacing neo-Darwinism. The book develops an enactivist notion of extended cognition and cognitive institutions, rejecting the individualistic and mechanistic understanding of economic rationality in digital environments. The author experiments with new philosophical approaches to investigate institutional complexity, for example, the ideas of the flat ontology and the assemblage theory. The flat ontology approach is applied to the study of human-robot institutions, as well as to thinking about post-anthropocentric institutional design. Assemblage thinking allows for a new (much less idealistic) look at blockchain and smart cities. Blockchain as digital institutional technology is considered in the book not from the viewpoint of minimizing transaction costs (as is customary in the modern institutional economics), but by using the theory of transaction value which focuses on improving the quality of digital transactions. The book includes a wide range of examples ranging from metaverses, cryptocurrencies and big data to robot rules, smart contracts and machine learning algorithms. Written for researchers in institutional economics and other social sciences, this interdisciplinary book is essential reading for anyone interested in the interplay of institutional and digital change.

This insightful book theorizes the contrast between two logics of organization: bureaucracy and collegiality. Based on this theory and employing a new methodology to transform our sociological understanding, Emmanuel Lazega sheds light on complex organizational phenomena that impact markets, political economy, and social stratification.

This book addresses the topic of 'being bound' from a philosophical and a sociological perspective. It examines several ways in which we are bound. We are bound to acknowledge the truth and to follow laws; we are bound to others and to the world. Who we are is partly defined by those bonds, regardless of whether we live up to them – or even of whether we acknowledge them. Puzzling questions arise from the fact that we are bound, such as: How are those bonds binding? Wherein lies their normative character? A venerable philosophical tradition, particularly since Kant, has provided an account of normativity that crucially appeals to such notions as “self-legislation.” But can our normative bonds be properly understood in these essentially first-personal terms? Many argue that our social condition resists any account of those bonds that fails to acknowledge the perspectives of the second and the third person. The first part of the book explores these themes from a historical perspective in the tradition of transcendental philosophy (Kant, Fichte, Hegel, Husserl and Heidegger); it examines the phenomenon of “being bound”, i.e., why and how we are bound. The second part of the book offers a sociological analysis of social bonds that is both historical and systematic. Based on sociological approaches to “solidarity” and “reflexivity”, it explores the way in which the phenomenon of “being bound” manifests through the concept of a “social relation”.